{"id":5644,"date":"2025-05-13T18:37:23","date_gmt":"2025-05-13T15:37:23","guid":{"rendered":"https:\/\/klasikdusunceokulu.com\/?page_id=5644"},"modified":"2025-05-13T18:37:23","modified_gmt":"2025-05-13T15:37:23","slug":"ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-9-seminer-ozeti","status":"publish","type":"page","link":"https:\/\/klasikdusunceokulu.com\/index.php\/ekrem-demirli-sadreddin-konevi-tasavvuf-metafizigi-okumalari-9-seminer-ozeti\/","title":{"rendered":"EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 9. SEM\u0130NER \u00d6ZET\u0130"},"content":{"rendered":"

EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 9. SEM\u0130NER \u00d6ZET\u0130<\/strong><\/p>\n

Seminerin Amac\u0131 ve \u0130\u00e7eri\u011fi<\/strong><\/p>\n

Bu seminerde Sadreddin Konev\u00ee\u2019nin tasavvuf metafizi\u011fine dair 7. kaide merkezinde, tesir-m\u00fcteessir ili\u015fkisi \u00fczerinden hakikat, bilgi ve kesinlik meseleleri ele al\u0131n\u0131r. Metafizi\u011fin temel sorunsal\u0131 olarak “mutabakat” yani zihin ile d\u0131\u015f d\u00fcnya ili\u015fkisi tart\u0131\u015f\u0131l\u0131r; Konev\u00ee\u2019nin sud\u00fbr teorisiyle bu epistemolojik problemi nas\u0131l \u00e7\u00f6zmeye \u00e7al\u0131\u015ft\u0131\u011f\u0131 ortaya konur.<\/p>\n

Ana Temalar ve Ba\u015fl\u0131klar<\/strong><\/p>\n

    \n
  1. Tasavvufta Bilgi ve Kesinlik Sorunu<\/strong><\/li>\n<\/ol>\n

    Tasavvufun epistemolojik y\u00f6n\u00fc, ilmel-yak\u00een, aynel-yak\u00een ve hakkal-yak\u00een kavramlar\u0131yla ifade edilir. \u0130nsan\u0131n hakikate ula\u015fmas\u0131 i\u00e7in vehim, tevehh\u00fcm ve al\u0131\u015fkanl\u0131klar\u0131 terk ederek ar\u0131nmas\u0131 gerekti\u011fi vurgulan\u0131r. Fena ve bek\u0101 s\u00fcre\u00e7leri, ger\u00e7eklik kar\u015f\u0131s\u0131nda edilgin kal\u0131\u015f olarak yorumlan\u0131r.<\/p>\n

      \n
    1. Tesir-m\u00fcteessir \u0130li\u015fkisi ve Mutabakat Problemi<\/strong><\/li>\n<\/ol>\n

      Her tesirin, bir nispet ili\u015fkisine dayand\u0131\u011f\u0131 savunulur. Bu nispet, bilgi edinmenin temelidir. Konev\u00ee’nin bu ili\u015fkiyi kurarken kelam gelene\u011finden koptu\u011fu ve sud\u00fbr teorisi \u00e7er\u00e7evesinde \u0130bn S\u00een\u00e2’dan farkl\u0131la\u015ft\u0131\u011f\u0131 belirtilir. Bilgi, tesirle \u00f6zde\u015f bir yap\u0131 olarak de\u011ferlendirilir.<\/p>\n

        \n
      1. Sud\u00fbr Teorisi ve Mikrokozmos-makrokozmos \u0130li\u015fkisi<\/strong><\/li>\n<\/ol>\n

        Konev\u00ee’nin metafizik anlay\u0131\u015f\u0131nda mikrokozmos (insan) ve makrokozmos (\u00e2lem) ili\u015fkisi, Tanr\u0131-alem ili\u015fkisinin modeli olarak sunulur. Bu ba\u011flamda “insan-\u0131 k\u00e2mil”, Tanr\u0131 ile \u00e2lem aras\u0131nda arac\u0131l\u0131k eden ontolojik bir unsur olarak ele al\u0131n\u0131r.<\/p>\n

          \n
        1. Dil, hakikat ve tasavvufun bat\u0131n\u00eeli\u011fi ele\u015ftirisi<\/strong><\/li>\n<\/ol>\n

          Dil, tasavvufun en b\u00fcy\u00fck perdesi olarak g\u00f6r\u00fcl\u00fcr; \u00e7\u00fcnk\u00fc al\u0131\u015fkanl\u0131k ve adetler hakikatin idrakini engeller. Tasavvufun dili a\u015farak do\u011frudan hakikate ula\u015fma iddias\u0131, s\u00fcnni gelenekle gerginlik yarat\u0131r ve bat\u0131n\u00eelik su\u00e7lamalar\u0131na zemin haz\u0131rlar.<\/p>\n

            \n
          1. Tanr\u0131-\u00e2lem ili\u015fkisi ve ayn\u0131 s\u00e2biteler teorisi<\/strong><\/li>\n<\/ol>\n

            Tesir ancak nispet varsa m\u00fcmk\u00fcnd\u00fcr. Konev\u00ee’ye g\u00f6re Tanr\u0131\u2019n\u0131n \u00e2leme tesiri, ayn\u0131 s\u00e2biteler \u00fczerinden ger\u00e7ekle\u015fir. B\u00f6ylece Tanr\u0131 kendi bilgisine tesir eder ve \u00e2lem bir yans\u0131ma (tecell\u00ee) olarak var olur.<\/p>\n

              \n
            1. \u0130nsan-\u0131 k\u00e2mil’in ontolojik ve ahlaki boyutlar\u0131<\/strong><\/li>\n<\/ol>\n

              \u0130nsan-\u0131 k\u00e2mil, hakikatin fark\u0131na varm\u0131\u015f ve Tanr\u0131\u2019n\u0131n tesirini idrak etmi\u015f ki\u015fidir. Bu kimlik hem metafiziksel hem de ahlaki bir mertebe olarak iki y\u00f6nl\u00fc anlam ta\u015f\u0131r.<\/p>\n

              Sonu\u00e7<\/strong><\/p>\n

              Bu seminer, Konev\u00ee\u2019nin metafizi\u011fini bilgi-kesinlik sorunsal\u0131 etraf\u0131nda konumland\u0131rarak, onu kelamdan ay\u0131ran temel farklar\u0131 a\u00e7\u0131k\u00e7a ortaya koyar. Tesir-nispet anlay\u0131\u015f\u0131 \u00fczerinden geli\u015ftirilen sud\u00fbr modeli, insan-\u0131 k\u00e2mil fig\u00fcr\u00fcyle birle\u015ferek, suf\u00ee epistemolojiyi b\u00fct\u00fcnc\u00fcl bir yap\u0131ya kavu\u015fturur.<\/p>\n

               <\/p>\n

               <\/p>\n

              Purpose and Content of the Seminar<\/strong><\/p>\n

              This seminar focuses on the 7th principle of \u1e62adr al-D\u012bn al-Q\u016bnaw\u012b\u2019s metaphysical doctrine, analyzing the relation between causality (ta\u02beth\u012br) and receptivity (ta\u02beaththur) to address fundamental problems in epistemology and metaphysics. Central to the discussion is the problem of correspondence (mut\u0101baqa) between the mind and reality, and how Konev\u012b’s adaptation of the emanation (\u1e63ud\u016br) theory offers a solution.<\/p>\n

              Main Themes and Headings<\/strong><\/p>\n

                \n
              1. The Problem of Knowledge and Certainty in Sufism<\/strong><\/li>\n<\/ol>\n

                Epistemology in Sufism revolves around the levels of certainty: \u02bfilm al-yaq\u012bn, \u02bfayn al-yaq\u012bn, and \u1e25aqq al-yaq\u012bn. Reaching truth requires purification from illusion, habit, and presumption. The concepts of fan\u0101\u02be (annihilation) and baq\u0101\u02be (subsistence) describe the passive reception of reality.<\/p>\n

                  \n
                1. Causality and the Problem of Correspondence<\/strong><\/li>\n<\/ol>\n

                  Knowledge arises from a relational link (nisba) between the knower and the known. Konev\u012b departs from kal\u0101m theology and reinterprets the emanation model not as mechanical causality but as an ontological correspondence. Knowledge, in this sense, is not acquired but revealed through influence.<\/p>\n

                    \n
                  1. Emanation Theory and the Macro-Microcosm Model<\/strong><\/li>\n<\/ol>\n

                    Konev\u012b conceptualizes the macrocosm (world) and microcosm (human) in a unified model that reflects the God-world relationship. The ins\u0101n al-k\u0101mil (Perfect Human) serves as an ontological mediator, embodying divine presence in the created realm.<\/p>\n

                      \n
                    1. Language, Truth, and Critique of B\u0101<\/strong>\u1e6d<\/strong>in\u012b Interpretations<\/strong><\/li>\n<\/ol>\n

                      Language is seen as the major obstacle to perceiving truth, due to the limits imposed by habit and custom. The Sufi claim to transcend language often leads to tension with the Sunn\u012b tradition and accusations of esotericism (b\u0101\u1e6diniyya), despite the structured metaphysics underlying their system.<\/p>\n

                        \n
                      1. God-World Relation and the Theory of Fixed Entities<\/strong><\/li>\n<\/ol>\n

                        Divine influence (ta\u02beth\u012br) is only possible through relationality. According to Konev\u012b, God’s effect on the world occurs via the fixed entities (a\u02bfy\u0101n th\u0101bita). Thus, the world manifests as a reflection (tajall\u012b) of God\u2019s self-knowledge.<\/p>\n

                          \n
                        1. Ontological and Ethical Dimensions of the Perfect Human<\/strong><\/li>\n<\/ol>\n

                          The ins\u0101n al-k\u0101mil is one who has actualized awareness of truth and recognizes divine influence. This figure integrates both metaphysical insight and ethical realization, embodying the culmination of spiritual epistemology.<\/p>\n

                          Conclusion<\/strong><\/p>\n

                          This seminar positions Konev\u012b\u2019s metaphysics within the broader epistemological discourse, distinguishing it from kal\u0101m by emphasizing relationality and influence. The \u1e63ud\u016br model, anchored in divine self-disclosure and represented through the Perfect Human, presents a cohesive and profound Sufi understanding of knowledge and being.<\/p>\n","protected":false},"excerpt":{"rendered":"

                          EKREM DEM\u0130RL\u0130: SADREDD\u0130N KONEV\u00ce, TASAVVUF METAF\u0130Z\u0130\u011e\u0130 OKUMALARI 9. SEM\u0130NER \u00d6ZET\u0130 […]<\/p>\n","protected":false},"author":1,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-5644","page","type-page","status-publish","hentry"],"jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5644","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/comments?post=5644"}],"version-history":[{"count":1,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5644\/revisions"}],"predecessor-version":[{"id":5645,"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/pages\/5644\/revisions\/5645"}],"wp:attachment":[{"href":"https:\/\/klasikdusunceokulu.com\/index.php\/wp-json\/wp\/v2\/media?parent=5644"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}